WEBVTT - From the Vault: Mystery Cults, Part 1

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<v Speaker 1>Hey, welcome to Stuff to Blow your Mind. My name

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<v Speaker 1>is Robert Lamb. This is a winter break week for us,

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<v Speaker 1>so we have some vault episodes for you. This is

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<v Speaker 1>going to be part one of our Mystery Cults series

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<v Speaker 1>from last year, Part one of four. It originally published

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<v Speaker 1>two twenty seven, twenty twenty five. What is it about, Well,

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<v Speaker 1>it is a mystery we'll have to experience for yourself.

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<v Speaker 2>Welcome to Stuff to Blow your Mind, production of iHeartRadio.

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<v Speaker 1>Hey you welcome to Stuff to Blow your Mind. My

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<v Speaker 1>name is Robert.

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<v Speaker 3>Lamb and I am Joe McCormick.

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<v Speaker 1>Now many times on Stuff to Blow Your Mind. When

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<v Speaker 1>discussing religion and the ancient Greco Roman world, we have

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<v Speaker 1>referred to the mystery cults, also known as the sacred

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<v Speaker 1>mysteries or even the mysteries. Watching my stories, we've discussed

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<v Speaker 1>specific mystery cults and a little more depth. But I

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<v Speaker 1>was recently thinking about this and I realized that this

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<v Speaker 1>was a topic that deserved deeper consideration, and indeed, I

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<v Speaker 1>think more than once I've personally kind of left it

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<v Speaker 1>at and this deity was also taken up by the

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<v Speaker 1>mystery cults as if to delve deeper is impossible or

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<v Speaker 1>somehow forbidden. Now, certainly mysteries surrounding the various mystery cults

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<v Speaker 1>remain and much as left open to interpretation, but we

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<v Speaker 1>do know quite a lot whole books have been written

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<v Speaker 1>on the topic, and we're going to follow along in

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<v Speaker 1>these episodes to see what we can learn and share

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<v Speaker 1>about the mysteries.

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<v Speaker 3>Well, Rob, I am excited to go on a journey

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<v Speaker 3>exploring the mystery cults of the Greco Roman world, But

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<v Speaker 3>I kind of like the way that you used to

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<v Speaker 3>leave it off, you know, just you know, in this

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<v Speaker 3>deity Yes became a focus of the mystery cults and

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<v Speaker 3>saying no more, because that is a tradition going all

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<v Speaker 3>the way back to the ancient world itself. One of

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<v Speaker 3>the main sources we're going to be using in this

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<v Speaker 3>series is a great book called Mystery Cults in the

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<v Speaker 3>Ancient World. They just got a new edition out. I

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<v Speaker 3>think it was originally published over a decade ago, but

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<v Speaker 3>it got a new edition in twenty twenty three by

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<v Speaker 3>an author named Hugh Bowden, who is a professor of

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<v Speaker 3>ancient history at King's College, London. This is a really

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<v Speaker 3>great book. But one of the things you mentioned several

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<v Speaker 3>times is ancient writers bringing up a mystery cult and

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<v Speaker 3>then saying I've been instructed in a dream not to

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<v Speaker 3>say any more about this. My lips are sealed, like

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<v Speaker 3>Paulsenius will be like, then, this really interesting thing happened

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<v Speaker 3>in Samothrace, of which I can tell you nothing, which

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<v Speaker 3>itself makes for a very enticing subject.

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<v Speaker 1>Yeah, and and course runs completely counter to our modern

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<v Speaker 1>understanding of history, like now everything must be revealed, Please

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<v Speaker 1>reveal it to us.

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<v Speaker 3>Yeah, everything, except when you have met face to face

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<v Speaker 3>the terrifying power of a god or a goddess. Now, Rob,

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<v Speaker 3>I know today you wanted wanted to do some work

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<v Speaker 3>laying the groundwork establishing a bit about the historical context

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<v Speaker 3>of broader Greco Roman religion in the ancient Mediterranean world,

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<v Speaker 3>which is the context in which these mystery cults existed.

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<v Speaker 3>But before we do that, I thought it might be

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<v Speaker 3>important just to do a little bit of disambiguation on terminology,

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<v Speaker 3>because if you are coming into an episode called mystery cults,

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<v Speaker 3>and you are bringing the normal connotations of the word

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<v Speaker 3>mystery and cult that modern English speakers would bring with you,

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<v Speaker 3>that might send your mind off in several different wrong

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<v Speaker 3>directions at once.

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<v Speaker 1>That's right. If you were to tell someone I just

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<v Speaker 1>joined a mystery cult today, you might be it might

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<v Speaker 1>be accurate to think, oh, this individual joined a book club,

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<v Speaker 1>or maybe this is a really cool band name. And

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<v Speaker 1>if someone were to join a mystery cult, say in

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<v Speaker 1>the nineteen eighties or nineteen nineties, in say the United States,

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<v Speaker 1>well it's going to have different connotations and it might

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<v Speaker 1>read to a certain it might lead to a certain

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<v Speaker 1>amount of panic. But yeah, we have to differentiate a

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<v Speaker 1>mystery cult in its ancient application.

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<v Speaker 3>Here, right, So we need to do work on both

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<v Speaker 3>of those words, actually, on mystery and on cult. So

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<v Speaker 3>in modern English, the word cult is typically used to

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<v Speaker 3>mean a specific type of religious phenomenon, almost always with

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<v Speaker 3>pejorative connotations. So a cult refers to a marginal, extreme

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<v Speaker 3>and usually socially harmful form of religion from the point

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<v Speaker 3>of view of the person choosing this term. So, for example,

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<v Speaker 3>a cult is a religion that has relatively few adherents

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<v Speaker 3>compared to major world religions. Maybe one that enforces strict

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<v Speaker 3>reverence and obedience of a human leader. Maybe a religion

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<v Speaker 3>that requires adherents to cut off contact with loved ones.

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<v Speaker 3>And the rest of the outside world things like that.

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<v Speaker 1>Yes. Indeed, the word cult has often been used by

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<v Speaker 1>more established religious groups against new religious movements, new religious

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<v Speaker 1>movements that could potentially have harmful attributes but may not.

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<v Speaker 1>This was a hallmark, of course, of the Christian countercult

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<v Speaker 1>movement of the late twentieth century, often targeting Christian groups

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<v Speaker 1>held as heretical by larger Christian organizations, which of course

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<v Speaker 1>is a tail almost as old as Christianity itself in

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<v Speaker 1>many respects.

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<v Speaker 3>And in some cases what the Christians were saying about

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<v Speaker 3>those people probably resembled what the Roman Pagans were saying

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<v Speaker 3>about the early Christians. They meet in secret, and they

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<v Speaker 3>eat babies alive and stuff.

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<v Speaker 1>Yeah, And of course all this bleeds over to into

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<v Speaker 1>fiction and fantasy. You know, if you play Dungeons and Dragons,

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<v Speaker 1>you have probably noticed that I haven't checked in the

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<v Speaker 1>new Monster Manual which just came out. I have a

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<v Speaker 1>copy of it, but I haven't gotten to the cultists yet.

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<v Speaker 1>But generally, cultists are an enemy type in Dungeons and Dragons.

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<v Speaker 1>And what do you think of in Dungeons and Dragons.

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<v Speaker 1>Within the context of Dungeons and Dragons when you encounter

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<v Speaker 1>a cultist, well, they are just absolute bad guys with

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<v Speaker 1>no redeeming qualities whatsoever. They're just they're villains that you battle.

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<v Speaker 1>They see that another fantasy fiction as well.

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<v Speaker 3>Usually their own proprietary robes and daggers if you loot them.

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<v Speaker 1>Yes, yes, yeah. If you get a mini of a cultist,

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<v Speaker 1>what do you expect to see? A robe and a dagger.

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<v Speaker 1>Those are the.

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<v Speaker 3>Hallmarks, right, So that's what cult usually means in English

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<v Speaker 3>today in general usage. And then of course you get

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<v Speaker 3>the derivative term, you know, like cult films and stuff

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<v Speaker 3>that are more ironic usages stemming from that usage. Yeah,

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<v Speaker 3>But in the context of Greco Roman history, the word

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<v Speaker 3>cult does not have any of those connotations. It doesn't

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<v Speaker 3>have any negative implications. It does not imply a marginal

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<v Speaker 3>or unusual practice either. There were cults of the mainstream

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<v Speaker 3>gods of the Greek and Roman pantheon, so you'd have

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<v Speaker 3>the local cult of Apollo, the local cult of Jupiter,

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<v Speaker 3>the cult of Dionysus, et cetera. So when used by

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<v Speaker 3>ancient historians, you can think of the word cult as

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<v Speaker 3>basically just a synonym for the word worship or system

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<v Speaker 3>of worship. So the cult of Apollo in a particular

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<v Speaker 3>time and place in the Hellenic world would be the

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<v Speaker 3>system of beliefs, practices, and social structures under which Apollo

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<v Speaker 3>was worshiped. In fact, there's a bit of interesting etymology here.

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<v Speaker 3>The English word cult is derived through several steps, originally

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<v Speaker 3>from the Latin cultus, which often literally means worship, but

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<v Speaker 3>also means care in the sense of taking care of

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<v Speaker 3>something or tending to the needs of something. So, for example,

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<v Speaker 3>agriculture is tending to the needs of the fields. To

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<v Speaker 3>cultivate means to till a field and preparation for planting.

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<v Speaker 3>So the cult of a particular god is the way

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<v Speaker 3>of tending to the needs of that God in the

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<v Speaker 3>form of worship, prayer, festivals, rituals, and sacrifices, the latter

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<v Speaker 3>of which could take many forms, often agricultural products like

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<v Speaker 3>grain or the meat of livestock, or could have other forms,

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<v Speaker 3>you know, maybe a monetary donation purchasing one of the

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<v Speaker 3>aforementioned products, or things like incense or wine.

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<v Speaker 1>So when we think of something like the cult of Cthulhu,

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<v Speaker 1>we're just talking about taking care of Cthulhu. Yes, looking

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<v Speaker 1>after Cthulhu, tending to the needs of Cthulhu, which sounds

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<v Speaker 1>far less frightening and threatening.

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<v Speaker 3>That's true, it's a beautiful thing. And in fact, this

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<v Speaker 3>highlights something about Greek and Roman pagan religion that is

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<v Speaker 3>unfamiliar to practitioners of many the major world religions today,

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<v Speaker 3>people who are primarily familiar with religion through you know,

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<v Speaker 3>Christianity or Islam or Judaism. The most common form of

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<v Speaker 3>public religion in the Greek and Roman world was essentially

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<v Speaker 3>a transactional quid pro quo relationship between the person or

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<v Speaker 3>the local community and a god. So the person and

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<v Speaker 3>the community at large performed rituals and sacrifices in honor

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<v Speaker 3>of the God, and in return, the God was expected

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<v Speaker 3>to provide blessings to the person. So it was generally

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<v Speaker 3>understood that, you know, the gods would have power over

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<v Speaker 3>events that were beyond human control. They can maybe control how,

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<v Speaker 3>you know, the weather and agricultural outcomes and diseases and

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<v Speaker 3>things like that, and so in order to get the

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<v Speaker 3>God to you know, treat you nice as far as

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<v Speaker 3>those things beyond you and control wind, the thing you

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<v Speaker 3>would do is take care of the God. You would

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<v Speaker 3>honor their festivals, you would make sacrifices to them, you

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<v Speaker 3>would do prayers for them, And in that sense, you

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<v Speaker 3>can really look at it as kind of a contract.

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<v Speaker 3>There's a bargain. We do things for you, you do things

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<v Speaker 3>for us.

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<v Speaker 1>Yeah, I think the agriculture comparison is quite apt here

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<v Speaker 1>to think of it almost as like a knowledge of

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<v Speaker 1>the unseen world that then you of course have to honor. Like, okay,

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<v Speaker 1>we've discovered this. We are aware of this relationship between

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<v Speaker 1>these entities we cannot see, but who are quite powerful

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<v Speaker 1>over human affairs, and of course we have to cultivate

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<v Speaker 1>this relationship. We have to make sure that they're happy

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<v Speaker 1>so we can be happy. This is how the world.

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<v Speaker 3>Works, right, and this is the main way religion is

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<v Speaker 3>understood among the ancient Greeks and Romans. That way of

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<v Speaker 3>approaching religion is fundamentally different from the major religion of

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<v Speaker 3>the world today, like Christianity and Islam, which place emphasis

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<v Speaker 3>on belief and on a form of mental submission to God.

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<v Speaker 3>Mainstream Greek and Roman religion was really there was not

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<v Speaker 3>a lot of discourse about what you believed or like,

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<v Speaker 3>you know, did you mentally internally honor and love God?

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<v Speaker 3>That that was just not really a common way of

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<v Speaker 3>approaching it for the ancient Greeks and Romans. Instead, it

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<v Speaker 3>was did you do the rituals, did you do the prayers?

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<v Speaker 3>Did you make the sacrifices, did you celebrate the festivals?

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<v Speaker 1>Yeah? Yeah? Do you know what the gods want? And

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<v Speaker 1>generally what the gods want are those rituals, are those

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<v Speaker 1>sacrifices and so forth. It's more transactional.

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<v Speaker 3>I was thinking about another difference that came to mind

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<v Speaker 3>for me as I was reading this Abouden book that

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<v Speaker 3>we're going to be talking about in the series. I

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<v Speaker 3>can really only speak to my intimate familiarity with Christianity

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<v Speaker 3>here in America today. But I think a lot of

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<v Speaker 3>modern Christians, at least in the United States, would today

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<v Speaker 3>say that God does not need our worship, like he

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<v Speaker 3>is not left wanting if deprived of it. Rather, I

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<v Speaker 3>think most would say that say something like, we worship

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<v Speaker 3>God because it is right to do so, that God

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<v Speaker 3>is by nature deserving of worship, and so we his

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<v Speaker 3>followers are simply acknowledging that. I don't get that impression

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<v Speaker 3>about Greco Roman pagans. I don't get the feeling they

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<v Speaker 3>would have thought of it this way, the worship and

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<v Speaker 3>sacrifices that Greco Roman pagans seem to have given the

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<v Speaker 3>gods were things that the gods wanted and in fact needed.

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<v Speaker 3>And one piece of evidence for this occurred to me

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<v Speaker 3>when I was reading Bowden's recounting of the myth of

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<v Speaker 3>Demeter and Persephone, in which Persephone has stolen a way

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<v Speaker 3>to the underworld, Demeter is left distraw looking for her.

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<v Speaker 3>Eventually she can return back to the upper world for

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<v Speaker 3>part of the year, but it has to return to

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<v Speaker 3>the underworld for another part of the year, and this

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<v Speaker 3>ends up relating to understandings of seasonal cycles. But anyway,

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<v Speaker 3>this myth is related to one of the most important

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<v Speaker 3>mystery cults in the ancient Mediterranean, the Elusinian Mysteries. More

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<v Speaker 3>on that later, but there is a part of the

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<v Speaker 3>myth where Demeter, the Greek goddess of fertile fields and

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<v Speaker 3>the harvest, is mourning the kidnapping of her daughter into

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<v Speaker 3>the underworld, and she uses her power over the fields

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<v Speaker 3>to stop grain from growing over the earth. And it

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<v Speaker 3>turns out, at least within a common telling of this tale,

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<v Speaker 3>in the Homeric Hymn to Demeter, this is alarming not

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<v Speaker 3>only to humans who need to eat the grain. You know,

0:13:50.160 --> 0:13:52.880
<v Speaker 3>that's going to cause famine on earth, but it's also

0:13:52.960 --> 0:13:56.440
<v Speaker 3>alarming to the gods, because the gods need to receive

0:13:56.600 --> 0:14:01.320
<v Speaker 3>grain sacrifices from humans, and so Zeus is motivated to

0:14:01.480 --> 0:14:05.080
<v Speaker 3>do something to fix the situation. And that struck me

0:14:05.200 --> 0:14:08.920
<v Speaker 3>as very alien to the most common ways of thinking

0:14:08.960 --> 0:14:12.000
<v Speaker 3>about God that I encounter, at least as the you know,

0:14:12.120 --> 0:14:15.080
<v Speaker 3>twenty first century American. It seems to me that that

0:14:15.160 --> 0:14:18.800
<v Speaker 3>to the Greco Roman pagans, not only was the worship

0:14:18.800 --> 0:14:21.760
<v Speaker 3>of the god's transactional. The gods were not just taking

0:14:21.840 --> 0:14:24.840
<v Speaker 3>pity on us or doing us a favor by engaging

0:14:24.880 --> 0:14:27.920
<v Speaker 3>in this deal making. They needed, or at least very

0:14:27.960 --> 0:14:30.320
<v Speaker 3>much wanted, what we were bringing to the table.

0:14:31.000 --> 0:14:34.160
<v Speaker 1>Yes, yes, very different from the idea of well, God

0:14:34.200 --> 0:14:37.840
<v Speaker 1>created you, God wants your love, and you are loved

0:14:37.880 --> 0:14:41.640
<v Speaker 1>by God and therefore like invited into his arms. No,

0:14:41.960 --> 0:14:44.400
<v Speaker 1>this is more we need that grain, like there's a

0:14:44.680 --> 0:14:47.160
<v Speaker 1>there's an economy here and it needs to be maintained.

0:14:47.680 --> 0:14:50.160
<v Speaker 3>Yeah, that's right. So anyway, I guess we got into

0:14:50.160 --> 0:14:53.200
<v Speaker 3>some digressions there. But that's why the word cult should

0:14:53.200 --> 0:14:56.040
<v Speaker 3>not mislead you there. We're not talking about the you know,

0:14:56.120 --> 0:14:59.480
<v Speaker 3>the the cultists of dungeons and dragons. It just means

0:14:59.480 --> 0:15:13.960
<v Speaker 3>a form of wor worship as understood within the ancient Mediterranean. Now,

0:15:13.960 --> 0:15:17.080
<v Speaker 3>the other word in a mystery cult is mystery. This

0:15:17.160 --> 0:15:21.240
<v Speaker 3>is an interesting case too. In common usage today, mystery

0:15:21.320 --> 0:15:24.960
<v Speaker 3>refers to a sort of puzzle with a hidden solution.

0:15:25.760 --> 0:15:28.440
<v Speaker 3>So a mystery story is one where the plot is

0:15:28.440 --> 0:15:33.320
<v Speaker 3>propelled by your desire to have a question answered. There

0:15:33.640 --> 0:15:35.800
<v Speaker 3>may be a there may be a hidden solution, or

0:15:35.840 --> 0:15:38.120
<v Speaker 3>there may be no known solution at all. Sometimes a

0:15:38.160 --> 0:15:42.000
<v Speaker 3>mystery refers to a thing that a question that cannot

0:15:42.000 --> 0:15:47.800
<v Speaker 3>be answered. Russies yes, So this could imply that a

0:15:47.840 --> 0:15:50.960
<v Speaker 3>mystery cult is a form of worship where the main

0:15:51.280 --> 0:15:56.240
<v Speaker 3>goal is to solve some kind of information puzzle, to

0:15:56.400 --> 0:16:00.040
<v Speaker 3>answer a question, or to access a piece of hidden in.

0:16:01.160 --> 0:16:05.040
<v Speaker 3>That's not primarily what's going on with mystery cults. While

0:16:05.040 --> 0:16:08.160
<v Speaker 3>the Greco Roman mystery cults absolutely did have elements of

0:16:08.400 --> 0:16:12.000
<v Speaker 3>secrecy and privileged information, and we'll get into more of

0:16:12.040 --> 0:16:14.720
<v Speaker 3>that later as well, the main sense in which the

0:16:14.760 --> 0:16:18.560
<v Speaker 3>word mystery is used in mystery cults is to refer

0:16:18.680 --> 0:16:22.160
<v Speaker 3>not to an information puzzle, but to a specific type

0:16:22.480 --> 0:16:29.200
<v Speaker 3>of secret initiation ritual known in Greek as mysteria, which

0:16:29.600 --> 0:16:34.120
<v Speaker 3>somewhat overlaps with other Greek concepts of orgea and teleti.

0:16:34.880 --> 0:16:38.560
<v Speaker 3>A Bowden mentions these three concepts altogether. They seem to

0:16:38.600 --> 0:16:41.840
<v Speaker 3>sometimes be used interchangeably, or maybe to refer to related

0:16:41.880 --> 0:16:46.000
<v Speaker 3>but slightly different things orgea and teleti. He translates as

0:16:46.160 --> 0:16:51.160
<v Speaker 3>mystic rites and initiations. So what are the mysteries? The

0:16:51.200 --> 0:16:55.440
<v Speaker 3>mysteries are these initiation rites, and they could indeed be

0:16:55.520 --> 0:16:59.120
<v Speaker 3>described as in many ways mysterious. They were often held

0:16:59.160 --> 0:17:02.560
<v Speaker 3>at night, They were often conducted in secret, so they

0:17:02.640 --> 0:17:06.600
<v Speaker 3>might take place inside a kind of a protected building

0:17:06.760 --> 0:17:09.639
<v Speaker 3>outside of public view. So in the case of the

0:17:09.640 --> 0:17:12.760
<v Speaker 3>Elusinian mysteries, which we'll describe in more detail later, I'm

0:17:12.760 --> 0:17:16.960
<v Speaker 3>sure there would be a kind of publicly viewable part

0:17:17.000 --> 0:17:19.840
<v Speaker 3>of this festival that would take place outside people would

0:17:19.840 --> 0:17:22.400
<v Speaker 3>be able to see it going on, But eventually the

0:17:22.480 --> 0:17:28.680
<v Speaker 3>festival would progress into an enclosed area inside a kind

0:17:28.680 --> 0:17:32.679
<v Speaker 3>of temple complex, where things would happen inside and those

0:17:32.760 --> 0:17:36.040
<v Speaker 3>not initiated into the secret rights would not be able

0:17:36.080 --> 0:17:38.880
<v Speaker 3>to know what was going on. Sometimes these rights would

0:17:38.920 --> 0:17:41.879
<v Speaker 3>also be mysterious in the sense that participants might be

0:17:41.960 --> 0:17:46.120
<v Speaker 3>blindfolded or hooded so that they couldn't see or understand

0:17:46.160 --> 0:17:50.040
<v Speaker 3>what was happening. And the rights were often just made

0:17:50.119 --> 0:17:57.880
<v Speaker 3>up of weird, baffling, frightening, emotionally intense experiences and encounters

0:17:57.920 --> 0:18:01.720
<v Speaker 3>with the power of the gods. So there are absolutely

0:18:01.800 --> 0:18:06.240
<v Speaker 3>things about these rights that we might think of as mysterious,

0:18:06.280 --> 0:18:10.160
<v Speaker 3>and the mystery cults did absolutely have secrets. But the

0:18:10.240 --> 0:18:14.240
<v Speaker 3>mystery in the name refers to these rights, refers to

0:18:14.280 --> 0:18:18.480
<v Speaker 3>the strange, powerful, obscure rights of initiation, not so much

0:18:18.520 --> 0:18:22.359
<v Speaker 3>to an information puzzle mystery in the Sherlock Holmes sense.

0:18:23.480 --> 0:18:25.040
<v Speaker 3>If that distinction makes sense.

0:18:25.240 --> 0:18:29.200
<v Speaker 1>Yes, yeah, absolutely. Now I want to add an additional

0:18:29.280 --> 0:18:32.879
<v Speaker 1>note on the term that you mentioned already, orgia. This

0:18:33.040 --> 0:18:35.080
<v Speaker 1>term is of course used in the context of religious

0:18:35.160 --> 0:18:39.800
<v Speaker 1>rights in ancient Greece, and while orgia might entail sexuality,

0:18:39.880 --> 0:18:44.600
<v Speaker 1>it does not inherently entail sexuality. I was reading a

0:18:44.600 --> 0:18:47.720
<v Speaker 1>bit about this in a really nice twenty twenty three

0:18:47.800 --> 0:18:53.480
<v Speaker 1>piece in The Conversation by Christian George Schwinzel. This is

0:18:53.560 --> 0:18:58.320
<v Speaker 1>a historian, a French historian of the ancient world, and

0:18:58.359 --> 0:19:00.439
<v Speaker 1>he writes about this, and he points out that the

0:19:00.560 --> 0:19:06.520
<v Speaker 1>term that we in common usage today org orgy in English,

0:19:06.840 --> 0:19:10.520
<v Speaker 1>didn't come to mean group sexual activity and excessive food

0:19:10.560 --> 0:19:15.000
<v Speaker 1>and drink till after eighteen hundred CE, especially during the

0:19:15.080 --> 0:19:21.240
<v Speaker 1>nineteenth century, and especially in French literature of the time. Schwinzel, however,

0:19:21.480 --> 0:19:23.879
<v Speaker 1>stresses that this doesn't mean that the ancient Greeks and

0:19:23.960 --> 0:19:28.280
<v Speaker 1>Romans didn't engage in such activities. They certainly did, they

0:19:28.359 --> 0:19:32.240
<v Speaker 1>just referred to them by different names. Schwenzel, who is

0:19:32.280 --> 0:19:35.520
<v Speaker 1>again himself French, wrote an entire book on the subject.

0:19:36.040 --> 0:19:38.199
<v Speaker 3>It's funny how this is one of these terms that

0:19:38.240 --> 0:19:40.359
<v Speaker 3>has come around kind of like cult in a way,

0:19:41.200 --> 0:19:44.320
<v Speaker 3>where I use the word orgy all the time, not

0:19:44.520 --> 0:19:47.840
<v Speaker 3>to refer to anything sexual. I just mean like a

0:19:48.000 --> 0:19:52.040
<v Speaker 3>sort of an excessive indulgence in something.

0:19:52.280 --> 0:19:54.800
<v Speaker 1>Right right well, And in fact, he gets into this

0:19:54.840 --> 0:19:58.480
<v Speaker 1>a little bit like bringing up the film Babylon for

0:19:58.560 --> 0:20:01.879
<v Speaker 1>the kind of thing came out that same year, which

0:20:01.920 --> 0:20:04.040
<v Speaker 1>is like a Hollywood Babylon sort of thing, and he

0:20:04.080 --> 0:20:06.679
<v Speaker 1>points out that some of the that the movie does

0:20:06.840 --> 0:20:11.480
<v Speaker 1>contain a fictional depiction of a Hollywood orgy in the

0:20:11.600 --> 0:20:14.680
<v Speaker 1>in the modern sense, but then one might say, well,

0:20:14.720 --> 0:20:17.480
<v Speaker 1>this movie is an orgy for the senses in the

0:20:17.520 --> 0:20:20.359
<v Speaker 1>metaphorical sense. But again, when you get back to the

0:20:20.480 --> 0:20:23.560
<v Speaker 1>use of the of the term or gea, it does

0:20:23.600 --> 0:20:27.959
<v Speaker 1>not necessarily mean any kind of sexual activity was going on.

0:20:28.480 --> 0:20:32.800
<v Speaker 1>It could, but it doesn't inherently mean that. So it's

0:20:32.880 --> 0:20:36.520
<v Speaker 1>just another important footnote about the usage of the usages

0:20:36.560 --> 0:20:40.920
<v Speaker 1>of the term. The French literature example, you do see

0:20:41.720 --> 0:20:44.560
<v Speaker 1>works of that in Daring that time period that are

0:20:44.680 --> 0:20:48.840
<v Speaker 1>portraying the ancient world as engaging in these sorts of

0:20:48.920 --> 0:20:52.600
<v Speaker 1>rights that putting more of a you know, an erotic

0:20:52.680 --> 0:20:54.120
<v Speaker 1>sexual spin on the right.

0:20:54.160 --> 0:20:56.520
<v Speaker 3>So that's kind of an adaptation. But even in the

0:20:56.560 --> 0:20:59.399
<v Speaker 3>original Greek understanding that we were just talking about, as

0:20:59.480 --> 0:21:03.920
<v Speaker 3>explained by Bowden, there is the idea that the orgea

0:21:04.080 --> 0:21:09.240
<v Speaker 3>or orgea, these mystic rights would have been probably extremely

0:21:09.280 --> 0:21:14.000
<v Speaker 3>emotionally intense and overwhelming to the senses. Ancient writers who

0:21:14.040 --> 0:21:17.680
<v Speaker 3>do even if they don't describe what the rights themselves were,

0:21:18.040 --> 0:21:20.560
<v Speaker 3>they often describe the effect of them, which is that

0:21:20.600 --> 0:21:24.880
<v Speaker 3>they are life changing, an overwhelming experience that leaves one

0:21:25.000 --> 0:21:26.440
<v Speaker 3>deeply shaken to the core.

0:21:27.040 --> 0:21:32.240
<v Speaker 1>Exactly Now, again, that book by Hugh Bowden has been

0:21:32.320 --> 0:21:36.080
<v Speaker 1>one of our key resources here, and Bowden does a

0:21:36.080 --> 0:21:39.359
<v Speaker 1>great job as a great approach to the topic, grounding

0:21:39.400 --> 0:21:42.640
<v Speaker 1>his initial approach in a discussion of what we might

0:21:42.680 --> 0:21:46.080
<v Speaker 1>refer to as this the mainstream religious ecosystem of the

0:21:46.080 --> 0:21:49.159
<v Speaker 1>ancient Greco Roman world, and then diving into where the

0:21:49.200 --> 0:21:52.600
<v Speaker 1>mystery cults fit in and how they generally differed. And

0:21:52.640 --> 0:21:55.399
<v Speaker 1>we've already been engaging with some of this. You know,

0:21:55.640 --> 0:22:01.120
<v Speaker 1>we have to exit our modern understanding of organized, top

0:22:01.160 --> 0:22:05.399
<v Speaker 1>down religion and get into a different ecosystem, a different

0:22:07.040 --> 0:22:09.920
<v Speaker 1>way that things worked in order to understand then how

0:22:10.000 --> 0:22:12.600
<v Speaker 1>the mystery cults are sort of set aside even from that,

0:22:13.960 --> 0:22:16.880
<v Speaker 1>So we're we're largely dealing with the world before Christianity

0:22:17.200 --> 0:22:20.040
<v Speaker 1>and set apart from its key characteristics, namely, you know,

0:22:20.080 --> 0:22:26.040
<v Speaker 1>any notion of a centrally organized doctrinal religion. So first up,

0:22:26.640 --> 0:22:30.080
<v Speaker 1>this is this probably seems like an outrageous overstatement of

0:22:30.119 --> 0:22:33.000
<v Speaker 1>the obvious, but there were a lot of gods, yes,

0:22:33.080 --> 0:22:35.560
<v Speaker 1>and by that we don't just mean the standard twelve

0:22:35.600 --> 0:22:39.119
<v Speaker 1>Olympians set menu that instantly comes to mind. You know,

0:22:39.200 --> 0:22:41.679
<v Speaker 1>you know your your Zeus, your Apollo, and so forth.

0:22:42.320 --> 0:22:45.000
<v Speaker 1>You know your your main Greek gods, the ones that

0:22:45.000 --> 0:22:46.720
<v Speaker 1>you're going to see in a poster. They're the ones

0:22:46.760 --> 0:22:52.480
<v Speaker 1>that are frequently utilized in Greek mythology themed works of fiction. No,

0:22:53.240 --> 0:22:56.640
<v Speaker 1>I would say, instead, think of an exhaustive cheesecake factory

0:22:56.680 --> 0:23:00.439
<v Speaker 1>style menu, one that makes you question whether the kitchen

0:23:00.480 --> 0:23:03.600
<v Speaker 1>can truly deliver on all of these diverse menu items.

0:23:04.480 --> 0:23:06.560
<v Speaker 1>Only even that is not a perfect technology, because the

0:23:06.640 --> 0:23:10.320
<v Speaker 1>cheesecake factory is, as I understand it, centrally organized. The

0:23:10.359 --> 0:23:12.679
<v Speaker 1>idea is that any cheesecake factory you go to is

0:23:12.720 --> 0:23:15.400
<v Speaker 1>going to have the same exhaustive menu, right.

0:23:15.880 --> 0:23:18.720
<v Speaker 3>Yeah, that's right. I'm trying to think of a better analogy,

0:23:18.760 --> 0:23:21.080
<v Speaker 3>because so you had lots of different gods, and then

0:23:21.119 --> 0:23:26.439
<v Speaker 3>you had local versions of all these gods, so almost

0:23:26.440 --> 0:23:30.240
<v Speaker 3>more like how you got McDonald's. But the local McDonald's

0:23:30.320 --> 0:23:34.000
<v Speaker 3>is a franchise, you know. But that's a little misleading too,

0:23:34.080 --> 0:23:37.800
<v Speaker 3>because there's top down control like McDonald's corporates, that's rules

0:23:37.800 --> 0:23:41.320
<v Speaker 3>about what franchise owners can do. So, I don't know.

0:23:41.480 --> 0:23:45.560
<v Speaker 3>You imagine you've got your basic list of gods, then

0:23:45.560 --> 0:23:48.480
<v Speaker 3>you've got a lot of other lesser known gods, and

0:23:48.520 --> 0:23:52.160
<v Speaker 3>then you've also got the local ways or the local

0:23:52.280 --> 0:23:55.199
<v Speaker 3>cult of each of the main gods that are going

0:23:55.280 --> 0:23:58.040
<v Speaker 3>to be different than how that god is appreciated and

0:23:58.119 --> 0:23:59.520
<v Speaker 3>understood in a different place.

0:24:00.160 --> 0:24:02.760
<v Speaker 1>Right, Yeah, any given community or city states, city state

0:24:02.880 --> 0:24:04.960
<v Speaker 1>is going to have its own caste of deities. They

0:24:05.000 --> 0:24:09.040
<v Speaker 1>determine the course of people's lives. Individual cult practices are

0:24:09.119 --> 0:24:13.840
<v Speaker 1>going to vary widely across the inherently fractured populations, a

0:24:13.920 --> 0:24:17.640
<v Speaker 1>variety that was at times due to actual independence, such

0:24:17.640 --> 0:24:20.040
<v Speaker 1>as in the post Alexander period where you had a

0:24:20.320 --> 0:24:25.480
<v Speaker 1>very formerly united and now fractured empire, or during Roman rule,

0:24:25.520 --> 0:24:31.119
<v Speaker 1>where you know, everything is is wrapped up under Roman rule,

0:24:31.560 --> 0:24:35.280
<v Speaker 1>but with local religious customs largely left alone. As long

0:24:35.280 --> 0:24:37.800
<v Speaker 1>as they're not interfering with what the Romans are doing, fine,

0:24:37.920 --> 0:24:41.119
<v Speaker 1>go ahead and do whatever you were doing beforehand. So

0:24:41.480 --> 0:24:43.640
<v Speaker 1>you know, as an example, in ancient Greece, you'd likely

0:24:43.680 --> 0:24:46.280
<v Speaker 1>find the major Olympian gods, you know, the Big Twelve

0:24:46.320 --> 0:24:49.480
<v Speaker 1>anywhere you went, as well as the various underworld deities,

0:24:49.720 --> 0:24:52.560
<v Speaker 1>although there again might be regional differences in the way

0:24:52.600 --> 0:24:54.800
<v Speaker 1>any of these are treated. But then you'd also have

0:24:54.920 --> 0:24:58.800
<v Speaker 1>lesser nature deities and especially body of water specific nymphs

0:24:58.800 --> 0:25:01.520
<v Speaker 1>and the like that we depend on where you were.

0:25:01.840 --> 0:25:05.120
<v Speaker 1>You know, they're they're inherently localized. And then you would

0:25:05.119 --> 0:25:08.919
<v Speaker 1>also have foreign imported gods that were worshiped locally, uh,

0:25:09.040 --> 0:25:11.840
<v Speaker 1>you know, likely with some sort of localized spin as well.

0:25:12.400 --> 0:25:15.159
<v Speaker 1>So I hope I don't sound insensitive by continuing to

0:25:15.200 --> 0:25:18.879
<v Speaker 1>compare all this to food, but it feels like one

0:25:18.920 --> 0:25:20.359
<v Speaker 1>of the better ways to compare it to the modern

0:25:20.400 --> 0:25:22.440
<v Speaker 1>world is to think of all the restaurants in your

0:25:22.480 --> 0:25:26.240
<v Speaker 1>given location. Uh, some very widespread, but perhaps localized to

0:25:26.280 --> 0:25:29.960
<v Speaker 1>some degree, highly localized because cuisines as well, you know

0:25:30.000 --> 0:25:32.679
<v Speaker 1>whatever that you know, the weird local spin on pizza

0:25:32.720 --> 0:25:34.840
<v Speaker 1>happens to be in your city, that sort of thing,

0:25:35.080 --> 0:25:37.879
<v Speaker 1>and then also put a bubble gum on it, and

0:25:37.920 --> 0:25:42.800
<v Speaker 1>then also imports from from other areas that are again

0:25:42.960 --> 0:25:56.920
<v Speaker 1>likely localized to some degree as well. Now there's here

0:25:56.960 --> 0:26:02.399
<v Speaker 1>another great question that about explorers early on in the book,

0:26:02.560 --> 0:26:05.359
<v Speaker 1>and that is where did these gods come from? And

0:26:05.400 --> 0:26:08.280
<v Speaker 1>of course this is a huge question, but he does

0:26:08.280 --> 0:26:10.439
<v Speaker 1>a great job addressing it in brief, you know, for

0:26:10.480 --> 0:26:14.280
<v Speaker 1>the purposes of this work, because naturally one can go

0:26:14.359 --> 0:26:18.960
<v Speaker 1>in all manner of exhaustive skeptical rationales for the emergence

0:26:19.000 --> 0:26:22.160
<v Speaker 1>of belief in gods and human beings, as well as

0:26:22.160 --> 0:26:24.480
<v Speaker 1>more than a few fringe theories leading up to just

0:26:24.560 --> 0:26:26.800
<v Speaker 1>belief in their pre existence. You know, you just can

0:26:26.840 --> 0:26:29.480
<v Speaker 1>go all the way and say, well, zeus is real.

0:26:29.600 --> 0:26:33.440
<v Speaker 1>That's all there is to it. I'm reminded of the

0:26:33.520 --> 0:26:35.840
<v Speaker 1>in sort of looking at the spectrum of different ways

0:26:35.880 --> 0:26:38.240
<v Speaker 1>of thinking about it. Though, I'm reminded of that famous

0:26:38.280 --> 0:26:42.600
<v Speaker 1>Foltaire quote, which I'll adjust for our purposes here. If

0:26:42.640 --> 0:26:45.680
<v Speaker 1>gods did not exist, it would be necessary to invent them.

0:26:46.359 --> 0:26:51.199
<v Speaker 1>And as Balden explains, the gods did prove necessary to

0:26:51.280 --> 0:26:54.720
<v Speaker 1>our ancestors, though they were not created wholesale by spiritual

0:26:54.800 --> 0:26:59.120
<v Speaker 1>leaders or religious committees or anything like that. There't nobody

0:26:59.160 --> 0:27:03.679
<v Speaker 1>said well, we need some sort of invisible figure to

0:27:03.840 --> 0:27:08.880
<v Speaker 1>serve this purpose in our culture or life. Now, again,

0:27:08.880 --> 0:27:10.800
<v Speaker 1>that may seem like an overstatement of the obvious, but

0:27:10.800 --> 0:27:12.640
<v Speaker 1>I think it's important to sort of draw that out.

0:27:13.080 --> 0:27:17.040
<v Speaker 1>So rather, the gods emerged out of a variety of

0:27:17.119 --> 0:27:21.280
<v Speaker 1>factors in human evolution and cognition, including Balden points out,

0:27:21.280 --> 0:27:25.400
<v Speaker 1>our predisposition to have strong reactions to the potential presence

0:27:25.640 --> 0:27:29.040
<v Speaker 1>of a predator or a corpse. In this, I was

0:27:29.080 --> 0:27:32.560
<v Speaker 1>reminded of one of the great quotes from Cork McCarthy's

0:27:32.600 --> 0:27:37.560
<v Speaker 1>The Crossing, where he writes, deep in each man is

0:27:37.600 --> 0:27:41.320
<v Speaker 1>the knowledge that something knows of his existence, something knows

0:27:41.680 --> 0:27:45.719
<v Speaker 1>and cannot be fled nor hid from, which is kind

0:27:45.760 --> 0:27:48.879
<v Speaker 1>of a fancy way of saying it feels like something's

0:27:48.920 --> 0:27:51.960
<v Speaker 1>watching you. What is watching you might be a god

0:27:52.560 --> 0:27:56.840
<v Speaker 1>who knows. And indeed, Balden brings up the ancient tradition

0:27:57.000 --> 0:28:00.000
<v Speaker 1>of the evil Eye in this, which I hadn't quite

0:28:00.200 --> 0:28:03.200
<v Speaker 1>thought of as a predatory presence before, but that's pretty

0:28:03.240 --> 0:28:05.920
<v Speaker 1>dead on. You can think of the evil eye roughly

0:28:06.040 --> 0:28:11.120
<v Speaker 1>as an invisible supernatural entity. You see some ancient traditions

0:28:11.160 --> 0:28:14.280
<v Speaker 1>regarding the evil Eye from, you know, especially throughout the

0:28:14.320 --> 0:28:18.280
<v Speaker 1>Mediterranean world. Jewish superstition in particular holds that it lurks

0:28:18.359 --> 0:28:21.560
<v Speaker 1>in the world at large, ready to afflict individuals with

0:28:21.640 --> 0:28:26.120
<v Speaker 1>malign force if provoked, and it's particularly provoked by good luck,

0:28:26.400 --> 0:28:30.320
<v Speaker 1>by boasting and so forth. So if such an entity

0:28:30.760 --> 0:28:34.119
<v Speaker 1>is watching you, then what else is watching you? And

0:28:34.480 --> 0:28:36.639
<v Speaker 1>in fact, we've discussed this on the show. Before you

0:28:36.680 --> 0:28:39.200
<v Speaker 1>get into traditions like the Hamsa. This is like a

0:28:39.240 --> 0:28:42.680
<v Speaker 1>hand eye symbol toward off the evil eye. You get

0:28:42.760 --> 0:28:46.920
<v Speaker 1>into Gorgonian traditions, you know, some sort of terrifying head

0:28:47.240 --> 0:28:51.800
<v Speaker 1>to scare away evil. And sometimes things like the Haamsa

0:28:51.920 --> 0:28:56.880
<v Speaker 1>are also connected to the idea of independent supernatural entities.

0:28:57.440 --> 0:29:02.959
<v Speaker 1>So you're potentially using one unseen entity against another in

0:29:03.040 --> 0:29:04.880
<v Speaker 1>order to protect yourself.

0:29:04.800 --> 0:29:07.520
<v Speaker 3>Right the way you might use the demon Pazuzu to

0:29:07.560 --> 0:29:10.280
<v Speaker 3>protect yourself against Lamashetu or something like that.

0:29:10.520 --> 0:29:13.960
<v Speaker 1>Exactly. Yeah. Yeah, we discussed that at length back in October,

0:29:14.400 --> 0:29:16.720
<v Speaker 1>and it's interesting to you have to connect these ideas

0:29:16.760 --> 0:29:21.680
<v Speaker 1>like these, at least in part, like the rough forms

0:29:21.720 --> 0:29:24.960
<v Speaker 1>that would be fleshed out into these traditions of deities

0:29:25.400 --> 0:29:29.280
<v Speaker 1>might be in some way connected to just our hardwired

0:29:29.440 --> 0:29:32.080
<v Speaker 1>nature to be on the lookout for things that are

0:29:32.120 --> 0:29:36.840
<v Speaker 1>watching us and might not you know, might might wish

0:29:36.920 --> 0:29:39.200
<v Speaker 1>us no harm, but also might be hungry.

0:29:39.760 --> 0:29:41.800
<v Speaker 3>Yeah. So this is the kind of thing where, of course,

0:29:41.840 --> 0:29:44.800
<v Speaker 3>it's impossible to know for sure where our original where

0:29:44.840 --> 0:29:48.320
<v Speaker 3>our religious impulses originally come from. We can only come

0:29:48.400 --> 0:29:52.000
<v Speaker 3>up with more or less plausible stories about how we

0:29:52.040 --> 0:29:54.480
<v Speaker 3>think it may have happened. I find that the kind

0:29:54.520 --> 0:30:00.240
<v Speaker 3>of predator consciousness agent detection theory is a fairly strong

0:30:00.320 --> 0:30:03.360
<v Speaker 3>candidate in my view. It seems pretty plausible to me.

0:30:03.960 --> 0:30:05.800
<v Speaker 1>Right right, you know, at least for some of like

0:30:05.840 --> 0:30:08.360
<v Speaker 1>the initial broad strokes. But obviously you end up having

0:30:08.400 --> 0:30:11.920
<v Speaker 1>a lot of additional cultural influences and just basic human

0:30:12.000 --> 0:30:15.840
<v Speaker 1>needs that get woven into that, things like you know,

0:30:15.920 --> 0:30:20.000
<v Speaker 1>veneration of ancestors and personal loss. I mean, the list

0:30:20.040 --> 0:30:20.680
<v Speaker 1>goes on and on.

0:30:21.000 --> 0:30:23.320
<v Speaker 3>Yeah, it's kind of like the way religions develop. It's

0:30:23.360 --> 0:30:25.280
<v Speaker 3>like chess games, you know, It's like they can all

0:30:25.320 --> 0:30:28.200
<v Speaker 3>start off kind of similar and then branch off into

0:30:28.360 --> 0:30:30.560
<v Speaker 3>everything is a unique game in the end.

0:30:30.880 --> 0:30:36.280
<v Speaker 1>Yeah, So the gods about and stresses are invisible and

0:30:36.360 --> 0:30:39.280
<v Speaker 1>for the most part unheard. At least, they're not heard

0:30:39.280 --> 0:30:42.160
<v Speaker 1>through their voices at least by most people, but rather

0:30:42.200 --> 0:30:45.800
<v Speaker 1>through their actions. But unless these actions actually occur inside

0:30:46.160 --> 0:30:49.840
<v Speaker 1>a temple devoted to a particular god, it's left up

0:30:49.920 --> 0:30:53.520
<v Speaker 1>to our interpretation which deity spoke and what they were

0:30:53.520 --> 0:30:57.720
<v Speaker 1>trying to say, And that interpretation was often a state duty.

0:30:58.400 --> 0:31:01.360
<v Speaker 1>Various forms of divination were employed to see what the

0:31:01.360 --> 0:31:05.600
<v Speaker 1>gods wanted. Rather again, distinct from simply putting one's faith

0:31:05.720 --> 0:31:08.800
<v Speaker 1>or trust in a deity, but rather figuring out what

0:31:08.840 --> 0:31:12.320
<v Speaker 1>they want. And again, what they generally want is appeasement

0:31:12.640 --> 0:31:14.240
<v Speaker 1>the rights and sacrifices.

0:31:14.880 --> 0:31:16.720
<v Speaker 3>Now we've already alluded to the fact that a lot

0:31:16.720 --> 0:31:20.520
<v Speaker 3>of these sacrifices were agricultural products, but they could take

0:31:20.520 --> 0:31:21.200
<v Speaker 3>a lot of forms.

0:31:21.200 --> 0:31:25.320
<v Speaker 1>Actually, yeah, he brings up treasure from conquest. You know,

0:31:25.400 --> 0:31:28.120
<v Speaker 1>we just got this bunch of gold in and it

0:31:28.240 --> 0:31:31.040
<v Speaker 1>seems me prisoners, Yeah, in me prison, it seems right

0:31:31.120 --> 0:31:34.440
<v Speaker 1>to give you some of this gods. Also, how about

0:31:34.480 --> 0:31:38.560
<v Speaker 1>some meat and the smoke from the burning fat. This

0:31:38.640 --> 0:31:42.120
<v Speaker 1>of course is another hallmark of you know, of offerings

0:31:42.160 --> 0:31:44.960
<v Speaker 1>to the gods. But I found it really interesting what

0:31:46.040 --> 0:31:49.120
<v Speaker 1>he brings up here, pointing out that bone was often

0:31:49.400 --> 0:31:52.120
<v Speaker 1>part of the sacrifice that was given to the gods,

0:31:52.920 --> 0:31:58.640
<v Speaker 1>bone being long lasting, bone being you know, under in

0:31:58.880 --> 0:32:02.560
<v Speaker 1>a certain way for our here eternal. So you offer

0:32:02.600 --> 0:32:05.960
<v Speaker 1>the bones up to the eternal gods. While the meat

0:32:07.080 --> 0:32:09.520
<v Speaker 1>off the bones, well that's not going to last in

0:32:09.560 --> 0:32:11.800
<v Speaker 1>neither a week, and so that's why we will feast

0:32:11.880 --> 0:32:14.040
<v Speaker 1>on that, and we will offer the bones to the gods.

0:32:14.880 --> 0:32:16.959
<v Speaker 3>Yeah, so you'd have a common way of dividing up

0:32:17.000 --> 0:32:19.840
<v Speaker 3>the animal sacrifice so that, yeah, the humans eat the

0:32:19.880 --> 0:32:22.400
<v Speaker 3>meat and the bones and the fat are burned for

0:32:22.800 --> 0:32:26.360
<v Speaker 3>the gods. And one way bout in frames this, which

0:32:26.400 --> 0:32:28.080
<v Speaker 3>I thought was interesting, is it's kind of a way

0:32:28.120 --> 0:32:30.400
<v Speaker 3>for the humans and the gods to enjoy a meal together.

0:32:30.440 --> 0:32:33.280
<v Speaker 3>It's a shared festival. So we get the meat and

0:32:33.520 --> 0:32:36.160
<v Speaker 3>the gods get to enjoy the smoke rising up from

0:32:36.160 --> 0:32:39.440
<v Speaker 3>the burned bones and fat, and the organs that smoke

0:32:39.560 --> 0:32:42.200
<v Speaker 3>is rising up into the air where it will be

0:32:42.480 --> 0:32:45.120
<v Speaker 3>enjoyed by the gods. And this point of view, by

0:32:45.160 --> 0:32:48.680
<v Speaker 3>the way, is not unique to Greek and Roman paganism.

0:32:49.080 --> 0:32:51.120
<v Speaker 3>You find this, for example, in the Hebrew Bible. There

0:32:51.120 --> 0:32:54.560
<v Speaker 3>are multiple passages in the books of I think Exodus

0:32:54.560 --> 0:32:58.200
<v Speaker 3>and Leviticus that talk about the burnt offering being a

0:32:58.280 --> 0:33:01.880
<v Speaker 3>pleasing aroma to the Lord rises up and God enjoys

0:33:01.920 --> 0:33:02.360
<v Speaker 3>the smell.

0:33:02.880 --> 0:33:05.360
<v Speaker 1>Yeah. Yeah, I also really like the way about and

0:33:05.960 --> 0:33:08.840
<v Speaker 1>discuss this here. The idea that when these rights were held,

0:33:09.480 --> 0:33:14.280
<v Speaker 1>the gods were invited and present, they were enjoying the

0:33:14.320 --> 0:33:18.160
<v Speaker 1>food alongside us and other festivities as well, like the

0:33:18.200 --> 0:33:21.560
<v Speaker 1>gods were present there. And of course I guess it's

0:33:21.560 --> 0:33:24.200
<v Speaker 1>worth noting that you see echoes of this, you know,

0:33:24.240 --> 0:33:28.440
<v Speaker 1>throughout other organized religions, like even today, in like modern

0:33:28.520 --> 0:33:30.880
<v Speaker 1>Christian churches, you may hear some form of like well,

0:33:30.880 --> 0:33:34.120
<v Speaker 1>when you know, when we gather together and worship God,

0:33:34.520 --> 0:33:37.360
<v Speaker 1>God is present, at least in a spiritual.

0:33:36.880 --> 0:33:39.600
<v Speaker 3>Sense, right, Yeah, that's right, though I do get the

0:33:39.600 --> 0:33:43.480
<v Speaker 3>feeling there's a difference in that a lot of Christians today,

0:33:43.760 --> 0:33:49.120
<v Speaker 3>I would say, probably feel they enjoy a more intimate

0:33:49.280 --> 0:33:53.800
<v Speaker 3>connection with God as a person. Then you get from

0:33:53.840 --> 0:33:58.720
<v Speaker 3>the idea of at least the public transactional forms of

0:33:58.760 --> 0:34:00.720
<v Speaker 3>Greco Roman paganism.

0:34:00.800 --> 0:34:02.880
<v Speaker 1>Yeah, and I guess it's also worth noting that in

0:34:03.080 --> 0:34:05.680
<v Speaker 1>like a lot of modern Christian traditions is the idea

0:34:05.720 --> 0:34:08.839
<v Speaker 1>that like God is always with you, He's always there

0:34:08.920 --> 0:34:12.759
<v Speaker 1>watching what you're doing. You can always speak to him,

0:34:12.880 --> 0:34:15.799
<v Speaker 1>even if you don't necessarily hear him speak back to you.

0:34:16.400 --> 0:34:19.279
<v Speaker 1>And it's and to put that, at least some of

0:34:19.320 --> 0:34:22.839
<v Speaker 1>the ways it's described in other monotheistic religions, is it

0:34:22.880 --> 0:34:27.800
<v Speaker 1>like God is closer than your own breath, but another place,

0:34:27.840 --> 0:34:30.560
<v Speaker 1>And this is perhaps an interesting example. And then it's

0:34:30.760 --> 0:34:34.160
<v Speaker 1>drawing on you know, so called pagan religions and its

0:34:34.200 --> 0:34:39.440
<v Speaker 1>fictional treatment. You get into these accusations of the witch's Sabbath,

0:34:39.760 --> 0:34:43.960
<v Speaker 1>where witches are gathering together and having their big festival,

0:34:44.200 --> 0:34:46.880
<v Speaker 1>and then who shows up, Oh, it's the hornet goat himself.

0:34:46.920 --> 0:34:51.480
<v Speaker 1>It's Satan who appears physically, which you know, kind of

0:34:51.560 --> 0:34:54.920
<v Speaker 1>like matches up to a limited degree with some of

0:34:54.960 --> 0:34:59.919
<v Speaker 1>these ancient Greco Roman ideas that when you celebrate the God,

0:35:00.040 --> 0:35:02.959
<v Speaker 1>when you make offerings to the gods, the gods may appear.

0:35:03.080 --> 0:35:05.359
<v Speaker 3>Though in the public festival. I mean, Bowden very much

0:35:05.440 --> 0:35:08.560
<v Speaker 3>makes the point that in his view, in the public festivals,

0:35:08.640 --> 0:35:11.279
<v Speaker 3>that appearance would be indirect like that it would just

0:35:11.480 --> 0:35:13.719
<v Speaker 3>be the understanding there would be like a cult statue

0:35:14.239 --> 0:35:17.320
<v Speaker 3>of the God there, and there would be the understanding

0:35:17.360 --> 0:35:19.600
<v Speaker 3>that by making the sacrifice, you're kind of sharing a

0:35:19.640 --> 0:35:22.960
<v Speaker 3>meal with the gods. But it's very much at least

0:35:23.320 --> 0:35:26.680
<v Speaker 3>as as this book argues, very much not the feeling

0:35:26.719 --> 0:35:32.040
<v Speaker 3>with the public religions, the transactional ones, that God's presence

0:35:32.200 --> 0:35:35.480
<v Speaker 3>is felt intimately, because that's kind of the difference that

0:35:35.560 --> 0:35:39.120
<v Speaker 3>makes the mystery cults so appealing. That's when you actually

0:35:39.120 --> 0:35:42.440
<v Speaker 3>have what feels like a more direct encounter with the

0:35:42.480 --> 0:35:43.480
<v Speaker 3>presence of the God.

0:35:44.040 --> 0:35:45.640
<v Speaker 1>Yes, this is this is This is a really good

0:35:45.680 --> 0:35:49.200
<v Speaker 1>distinction to make. Yes, So the modern Christian Church example,

0:35:49.560 --> 0:35:53.520
<v Speaker 1>a God is spiritually present, the totally made up, which

0:35:53.520 --> 0:35:59.000
<v Speaker 1>is Sabbath example, the divine or infernal force is physically present.

0:35:59.480 --> 0:36:02.560
<v Speaker 1>And in the Greco Roman examples we're discussing here, according

0:36:02.560 --> 0:36:07.000
<v Speaker 1>to Bowden, the gods are still very much invisible. We

0:36:07.080 --> 0:36:11.000
<v Speaker 1>don't see them, we don't hear them. But again, their

0:36:11.040 --> 0:36:14.200
<v Speaker 1>presence is known not by anything they're doing, you know,

0:36:14.560 --> 0:36:17.600
<v Speaker 1>they're at the festivities, but what they are doing in

0:36:17.640 --> 0:36:22.400
<v Speaker 1>the world at large that affects humans, like causing natural

0:36:22.440 --> 0:36:25.799
<v Speaker 1>disasters and so forth, affecting the crops and so forth.

0:36:25.760 --> 0:36:29.040
<v Speaker 3>Or communicating through divination maybe exactly. You know, Apollo might

0:36:29.080 --> 0:36:33.520
<v Speaker 3>communicate through his priestess at Delphi or something. But yeah,

0:36:33.560 --> 0:36:37.040
<v Speaker 3>like you said, largely in affecting the outcomes of events

0:36:37.040 --> 0:36:38.000
<v Speaker 3>beyond our control.

0:36:38.360 --> 0:36:40.400
<v Speaker 1>Yeah. So they were invisible, but that doesn't mean they

0:36:40.400 --> 0:36:42.600
<v Speaker 1>were absent. They were thought to be very present in

0:36:42.640 --> 0:36:45.120
<v Speaker 1>human affairs, and it came when it came time to

0:36:45.160 --> 0:36:48.200
<v Speaker 1>engage in these special feats and sacrifices. They were understood

0:36:48.239 --> 0:36:52.319
<v Speaker 1>to be present, but were invisible and yeah, and when

0:36:52.360 --> 0:36:55.359
<v Speaker 1>I say they're present, though, we should also point out

0:36:55.360 --> 0:36:59.040
<v Speaker 1>there would be likenesses as well, so there would be statues,

0:36:59.080 --> 0:37:03.000
<v Speaker 1>idols and whatnot carry through the streets or situated within

0:37:03.000 --> 0:37:06.239
<v Speaker 1>a temple. At any rate, these various cults, as we've

0:37:06.239 --> 0:37:10.640
<v Speaker 1>been discussing, engaged in activities that were concerned with maintaining

0:37:10.719 --> 0:37:14.440
<v Speaker 1>proper relations with the gods and about and indicates you

0:37:14.440 --> 0:37:20.040
<v Speaker 1>can roughly divide such rights into two modes of religiosity,

0:37:20.600 --> 0:37:25.920
<v Speaker 1>imagistic and doctrinal. So the doctrinal is more like regular

0:37:26.000 --> 0:37:29.600
<v Speaker 1>low key maintenance. So you know, you bring your car in,

0:37:29.640 --> 0:37:32.640
<v Speaker 1>you know, every for so many miles whatever the sticker

0:37:32.680 --> 0:37:34.680
<v Speaker 1>tells you. It's generally what you know, a certain amount

0:37:34.719 --> 0:37:36.719
<v Speaker 1>of time or certain amount of miles, bring it in,

0:37:36.920 --> 0:37:39.319
<v Speaker 1>get some low key maintenance, and that's all you really

0:37:39.360 --> 0:37:41.759
<v Speaker 1>need to do. And you can also compare this, he

0:37:41.800 --> 0:37:45.120
<v Speaker 1>points out to modern weekly Christian religious services. You know,

0:37:45.600 --> 0:37:48.160
<v Speaker 1>like you're going to go. It's not going to necessarily

0:37:48.280 --> 0:37:51.960
<v Speaker 1>knock your socks off, but it's you know about regularly

0:37:52.840 --> 0:38:00.000
<v Speaker 1>engaging in the top down information and rights and value

0:38:00.160 --> 0:38:01.200
<v Speaker 1>use of a given religion.

0:38:01.600 --> 0:38:04.960
<v Speaker 3>Yeah, he describes the doctrinal approach to religion as one

0:38:05.040 --> 0:38:09.400
<v Speaker 3>in which the rituals are frequent, low intensity, and usually

0:38:09.440 --> 0:38:14.839
<v Speaker 3>also they have the element of being semantically clear, like

0:38:14.920 --> 0:38:19.279
<v Speaker 3>their meaning is well explained and commonly understood.

0:38:19.480 --> 0:38:21.800
<v Speaker 1>Right, And he points out that some of the various

0:38:21.880 --> 0:38:25.640
<v Speaker 1>ancient examples of like the city states carrying out rituals

0:38:25.920 --> 0:38:29.640
<v Speaker 1>on a regular basis, these might fall under that classification,

0:38:30.920 --> 0:38:33.280
<v Speaker 1>and I was also wondering, well, maybe it would. Also

0:38:34.200 --> 0:38:36.719
<v Speaker 1>you could also throw in like minor acts of household

0:38:36.800 --> 0:38:39.560
<v Speaker 1>or personal protective right, though I guess that would violate

0:38:39.600 --> 0:38:43.120
<v Speaker 1>the general top down organization model involved with the doctrinal.

0:38:43.640 --> 0:38:48.000
<v Speaker 1>Now coming back to the imagistic, this is more important

0:38:48.000 --> 0:38:52.360
<v Speaker 1>to our discussion of mystery cults. This is the infrequent, intense,

0:38:52.840 --> 0:38:58.520
<v Speaker 1>and often nonverbal. It is a high key experience engaging

0:38:59.520 --> 0:39:03.640
<v Speaker 1>about points out episodic or flash buld memory rather than

0:39:03.920 --> 0:39:07.960
<v Speaker 1>semantic memory. So we're talking high levels of arousal, an

0:39:08.000 --> 0:39:13.120
<v Speaker 1>experience a roller coaster ride. And while this latter classification

0:39:13.320 --> 0:39:16.080
<v Speaker 1>is not unique to the nature of mystery cults, it

0:39:16.120 --> 0:39:19.200
<v Speaker 1>does seem to be a defining factor as we'll be exploring.

0:39:19.520 --> 0:39:23.320
<v Speaker 1>So you're talking about engaging in a just jaw dropping

0:39:23.480 --> 0:39:27.680
<v Speaker 1>experience of the gods and or the unseen world of

0:39:27.680 --> 0:39:28.759
<v Speaker 1>these ancient religions.

0:39:29.160 --> 0:39:33.560
<v Speaker 3>Right, So, under this system of classification, the imagistic is

0:39:33.719 --> 0:39:39.520
<v Speaker 3>something that happens rarely, is extremely emotionally intense and powerful,

0:39:39.640 --> 0:39:44.600
<v Speaker 3>leaves a lasting memory, and often is not clearly explained,

0:39:44.719 --> 0:39:47.440
<v Speaker 3>and is left for the person experiencing it to figure

0:39:47.440 --> 0:39:51.520
<v Speaker 3>out what it means by themselves exactly. Now, one of

0:39:51.520 --> 0:39:53.439
<v Speaker 3>the things that's interesting in the book when he brings

0:39:53.520 --> 0:39:57.640
<v Speaker 3>up these concepts of these concepts from the anthropology of religion,

0:39:57.680 --> 0:40:02.920
<v Speaker 3>doctrinal religions versus imagistic ones, is that they seem to

0:40:03.160 --> 0:40:08.200
<v Speaker 3>often arise in different systems of social organization. That doctrinal

0:40:08.239 --> 0:40:13.160
<v Speaker 3>religions are more common in large, large social groupings, maybe

0:40:13.200 --> 0:40:15.640
<v Speaker 3>in say cities or towns, you know, places where there

0:40:15.680 --> 0:40:18.479
<v Speaker 3>are lots of people gathered together, and places that tend

0:40:18.520 --> 0:40:21.880
<v Speaker 3>to be more socially hierarchical, where you've got levels of authority,

0:40:22.280 --> 0:40:26.200
<v Speaker 3>whereas more often we find imagistic forms of religion in

0:40:26.320 --> 0:40:29.759
<v Speaker 3>people that live in smaller groups, smaller social systems of

0:40:29.840 --> 0:40:34.239
<v Speaker 3>organization that are less hierarchical, more egalitarian. And one can

0:40:34.360 --> 0:40:36.520
<v Speaker 3>kind of think of reasons that may be the case,

0:40:36.680 --> 0:40:39.560
<v Speaker 3>Like it just occurred to me that you know, in

0:40:39.640 --> 0:40:43.440
<v Speaker 3>smaller societies with less hierarchy, you know, you say you're

0:40:43.480 --> 0:40:46.240
<v Speaker 3>living in a tribe of you know, a few dozen

0:40:46.280 --> 0:40:49.200
<v Speaker 3>people instead of in a big city full of strangers,

0:40:50.200 --> 0:40:52.480
<v Speaker 3>a lot more of your existence is probably governed by

0:40:52.480 --> 0:40:57.960
<v Speaker 3>individual relationships between people, and that might affect like how

0:40:58.040 --> 0:41:01.560
<v Speaker 3>the meaning of experience needs to be managed. There's maybe

0:41:01.600 --> 0:41:05.680
<v Speaker 3>a lot more room for ambiguity and trying to understand

0:41:05.840 --> 0:41:10.560
<v Speaker 3>the uh, you know, what life means? What was the

0:41:10.600 --> 0:41:14.080
<v Speaker 3>meaning of a powerful emotional experience you had that has

0:41:14.200 --> 0:41:18.160
<v Speaker 3>something to do with your role in this society and

0:41:18.160 --> 0:41:20.960
<v Speaker 3>and you're you know, attaining of age within it and

0:41:21.000 --> 0:41:24.560
<v Speaker 3>things like that, versus in a big culture, like say

0:41:24.600 --> 0:41:26.719
<v Speaker 3>you live in a city state with a lot of

0:41:26.800 --> 0:41:31.160
<v Speaker 3>strangers around. There is a lot less social trust and

0:41:31.239 --> 0:41:35.799
<v Speaker 3>a lot less based on individual relationships that will be

0:41:35.880 --> 0:41:39.239
<v Speaker 3>maintained over time. You're going to be doing economic transactions

0:41:39.239 --> 0:41:41.799
<v Speaker 3>with strangers and things like that, and thus you really

0:41:41.920 --> 0:41:45.120
<v Speaker 3>might need you might get more comfort from the idea

0:41:45.160 --> 0:41:49.080
<v Speaker 3>of a system of clearly explained rules. You know, does

0:41:49.120 --> 0:41:51.000
<v Speaker 3>that make sense? Like that you want to kind of

0:41:51.080 --> 0:41:55.120
<v Speaker 3>legal doctrine there where things are explained and you don't

0:41:55.120 --> 0:41:58.719
<v Speaker 3>have to worry about not understanding what the religious experience

0:41:58.800 --> 0:42:02.280
<v Speaker 3>means anyway. So there's that kind of distinction about where

0:42:02.400 --> 0:42:05.520
<v Speaker 3>you find these different modes of religion most often. But

0:42:06.360 --> 0:42:08.880
<v Speaker 3>it's not a strict rule here because clearly one of

0:42:08.920 --> 0:42:10.720
<v Speaker 3>the things that's going to come up in this book

0:42:11.640 --> 0:42:14.520
<v Speaker 3>is that while you've got these public forms of ancient

0:42:14.640 --> 0:42:17.920
<v Speaker 3>cults in the Greco Roman world that are you know,

0:42:18.040 --> 0:42:21.799
<v Speaker 3>you can argue about which category they fit better in,

0:42:21.880 --> 0:42:25.480
<v Speaker 3>but they probably fit better into the doctrinal version. You know,

0:42:25.520 --> 0:42:29.319
<v Speaker 3>they're more about kind of clearly explained relationships. They're more

0:42:29.400 --> 0:42:32.399
<v Speaker 3>kind of low intensity than high intensity. So you've got

0:42:32.400 --> 0:42:34.440
<v Speaker 3>those going on in the ancient city states. But then

0:42:34.480 --> 0:42:38.000
<v Speaker 3>you also have this parallel form of religion, which are

0:42:38.200 --> 0:42:40.799
<v Speaker 3>the mystery cults, which I think you can very much

0:42:40.880 --> 0:42:44.160
<v Speaker 3>argue are more like the imagistic religions. They are based

0:42:44.200 --> 0:42:50.440
<v Speaker 3>on these rights that are powerful, extreme emotional experiences that

0:42:50.560 --> 0:42:54.719
<v Speaker 3>people not only are not allowed to fully explain to

0:42:54.840 --> 0:42:58.840
<v Speaker 3>people who have not been initiated, they probably, as Bouten argues,

0:42:59.080 --> 0:43:02.480
<v Speaker 3>could not explain lane if they tried. So you've essentially

0:43:02.560 --> 0:43:05.759
<v Speaker 3>got both forms within the same general culture, within the

0:43:05.760 --> 0:43:06.720
<v Speaker 3>same time and place.

0:43:07.600 --> 0:43:12.040
<v Speaker 1>Yeah, Yeah, so, yeah, this is the basic concept of

0:43:12.080 --> 0:43:16.040
<v Speaker 1>the mystery cult. This is the religious ecosystem in which

0:43:16.040 --> 0:43:19.800
<v Speaker 1>you will find it. And uh yeah, in the following

0:43:20.040 --> 0:43:23.080
<v Speaker 1>episode or episodes of Stuff to Blow your mind, we're

0:43:23.080 --> 0:43:25.000
<v Speaker 1>gonna dig in a little deeper and look at some

0:43:25.080 --> 0:43:30.319
<v Speaker 1>of these specific examples of mystery cults. What we think

0:43:30.320 --> 0:43:32.760
<v Speaker 1>they were up to, what is what is written and known,

0:43:32.880 --> 0:43:35.839
<v Speaker 1>what is presumed? Uh, it should be a fun ride,

0:43:36.440 --> 0:43:39.840
<v Speaker 1>a high intensity ride. Oh no, it'll be lowkey.

0:43:39.880 --> 0:43:43.160
<v Speaker 3>It'll be low key, I'm kidding, but hopefully of high interest, yes,

0:43:43.280 --> 0:43:45.840
<v Speaker 3>low key of high interest, yes, But we're not going

0:43:45.920 --> 0:43:49.680
<v Speaker 3>to subject to you to like blindfolded beatings and ritual

0:43:49.719 --> 0:43:51.960
<v Speaker 3>mockery and things like that like you might get on

0:43:52.000 --> 0:43:54.239
<v Speaker 3>the on the way to the Lusinian mystery yeah, or

0:43:54.280 --> 0:43:56.680
<v Speaker 3>on other podcasts, other podcasts, maybe end of that, but

0:43:56.719 --> 0:43:58.040
<v Speaker 3>that's not really our vibe here.

0:43:58.960 --> 0:44:01.080
<v Speaker 1>All right, Well, we hope that you'll join us in

0:44:01.080 --> 0:44:04.759
<v Speaker 1>those subsequent episodes. The next one should come out the

0:44:04.800 --> 0:44:08.000
<v Speaker 1>following Tuesday. In the meantime, though, we'd love to hear

0:44:08.040 --> 0:44:13.000
<v Speaker 1>from you if you have any feedback, personal experience and

0:44:13.040 --> 0:44:15.920
<v Speaker 1>so forth regarding what we've talked about already. Right in

0:44:16.400 --> 0:44:17.840
<v Speaker 1>we'd love to hear from you. A reminder of the

0:44:17.840 --> 0:44:19.640
<v Speaker 1>Stuff to Blow Your Mind is primarily a science and

0:44:19.680 --> 0:44:24.040
<v Speaker 1>culture podcast, with core episodes on Tuesdays and Thursdays, though

0:44:24.040 --> 0:44:26.360
<v Speaker 1>on Wednesdays we do a short form episode and on

0:44:26.400 --> 0:44:28.759
<v Speaker 1>Fridays we set aside most serious concerns to just talk

0:44:28.760 --> 0:44:31.680
<v Speaker 1>about a weird film on Weird House Cinema. If you

0:44:31.680 --> 0:44:34.120
<v Speaker 1>want to follow us on social media, well, we're on

0:44:34.160 --> 0:44:37.560
<v Speaker 1>different social media's. Whatever you use, you may find us

0:44:38.160 --> 0:44:42.239
<v Speaker 1>and we'll just leave the mystery there. We're probably there.

0:44:42.280 --> 0:44:46.120
<v Speaker 1>If you're looking for us on Instagram, we're stvy and podcast,

0:44:46.320 --> 0:44:48.000
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0:44:48.080 --> 0:44:51.360
<v Speaker 1>up with Weird House Cinema, we're Weird House on there.

0:44:51.719 --> 0:44:55.640
<v Speaker 3>Huge thanks as always to our excellent audio producer JJ Posway.

0:44:55.920 --> 0:44:57.440
<v Speaker 3>If you would like to get in touch with us

0:44:57.520 --> 0:44:59.880
<v Speaker 3>with feedback on this episode or any other, to suggest

0:45:00.080 --> 0:45:02.319
<v Speaker 3>topic for the future, or just to say hello, you

0:45:02.360 --> 0:45:05.000
<v Speaker 3>can email us at contact at stuff to Blow your

0:45:05.080 --> 0:45:13.720
<v Speaker 3>Mind dot com.

0:45:13.800 --> 0:45:16.759
<v Speaker 2>Stuff to Blow Your Mind is production of iHeartRadio. For

0:45:16.840 --> 0:45:19.600
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